Regulations no. 7 relative to the production, fortification, tax payment, etc., of wine. 1937.

Mode of access: Internet.

Elihu Thomson, beloved scientist, 1853-1937; inventive genius, engineer, educator, pioneer of the electrical age.

First published in 1944 under title: Beloved scientist; Elihu Thomson, a guiding spirit of the electrical age.

A.L.A. catalog, 1937-1941; an annotated list of approximately 4,000 titles

Mode of access: Internet.

Selected addresses of Frank Murphy, governor of Michigan, January 1, 1937 to September 30, 1938.

Cover-title.

Mémorial de Sainte-Hélène. Journal de la vie privée et des conversations de l'empereur Napoléon à Sainte Hélène;

Mode of access: Internet.

Récits de la captivité de l'Empereur Napoléon à Sainte-Hélène.

Mode of access: Internet.

Montana Unemployment Compensation Law, Chapter 137, session laws of 1937 as amended by Chapters 137 and 167, session laws of 1939, Chapter 164, session laws of 1941, Chapter 233, session laws of 1943, and Chapter 190, session laws of 1945, and rules and regulations adopted in conformity therewith and in effect March 31, 1945 /

Includes index.

Working agreement - woods between Weyerhauser Timber Company, Longview Branch, and Lumber and Sawmill Workers, Local union No. 2642, April l5, 1937.

Mode of access: Internet.

Female Exiles in Language: Reading for New Poetic Subjects in Modern and Contemporary Feminist Experimental Poetry

Thesis (Ph.D.)--University of Washington, 2016-06

Propuestas para una reconceptualización surrealista y postmoderna de la sexualidad femenina en los textos de Cristina Escofet e Isabel Allende

Female sexuality has commonly been viewed as the passive counterpart of male sexuality. Building upon Adrienne Rich's theory of compulsive heterosexuality, I would suggest that the fundamental location of this problem lies within the subconscious. Cristina Escofet's stance on this issue is to argue in favor of a deconstruction of Jungian archetypes, revealing their constructed rather than intrinsic character. In this dissertation, I study representative texts by Escofet and Isabel Allende and show not only how they depict patriarchal compulsive heterosexuality, but also try to reconceptualize female sexuality through surrealist and postmodern techniques such as self-reflection, dialogue with our double or Other, and sensorial perception. These techniques are designed to create a new epistemology of jouissance and excess, as defined by contemporary French theory. The significance of my study resides in the interdisciplinary analysis of female sexuality in Hispanic feminist writers. The first chapter proposes that surrealism, postmodernism, and feminism are theoretical frameworks which create new paradigms for social change. In their feminist philosophies, Escofet and Allende emphasize the use of subconscious knowledge as a means of helping them understand the world and create alternative realities. The second chapter shows how Escofet and Allende deconstruct the mysoginist archetype of Eve, which has been largely responsible for identifying women's sexual identity with the disreputable qualities of the femme fatale and whose mirror-image has long plagued women. In accordance with this stereotype, Lillith (Adam's sexually active ex-partner), has typically been portrayed as the negative Other, and for generations the she-devil myth which surrounds her has resurfaced in the media, where she assumes the role of innumerable evil female characters. In the third chapter, I examine how class and race differences have been used to intensify the demonization of different types of sexuality. In the same manner as Lillith and Eve, black and indigenous characters express dissent by retelling their stories in words and performance, and by seeking to form a dialog with their readers. The last chapter deals with the importance of the senses for female characters as they try to create their own sexuality from the fragmented bodies we find in surrealist and postmodern art. In this section we shall see how Luce Irigaray and Hélène Cixous's theories about multiple sexualities are in evidence when Escofet and Allende reconceptualize female sexuality. As no previous scholarship has analyzed the use of the subconscious, the senses, and performance when understanding female sexuality in Latin American literature, this dissertation seeks to provide a tentative exploration of the issues that may help to open up a new field of research in Hispanic feminist cultural studies.

Gustavo Barroso, o führer brasileiro: nação e identidade no discurso integralista barrosiano de 1933-1937

The purpose of this paper is to analyze how Gustavo Barroso sought to discursively construct what would be the Brazilian spatiality through an Interpretation of national history marked by the Jewish conspiracy theory, a racist doctrine in various aspects dialogued with Nazi doctrine, and the thought the Catholic Restoration. Writing that built a given image of the nation. Writing and producing product that is the source of other discourses that operate on the world, appointing him, enveloping him in a load of meanings. Interpretations of time and space that discursively construct realities and ways of being in the world. For the development of this work we will focus mainly on the analysis of the literature of the period integralist Gustavo Barroso since the year 1933 until the year 1937, as well as undertake an analysis of the Cohen Plan, which we understood to be the heir of a grid of thought that falls in line with the theories of political and racial anti-Semitic plot. Thus, we assume that it is necessary to think of the space also in their political and cultural dimensions, and with an barrosiana significance of national space, expressed in the discursive field, the result of a given historical moment and engaged with certain power relations, which unfold through complex relationships, we understand that Barroso made the reading of the Brazilian nation would be its own representation.

"Ombro a ombro com os mais fracos": a inserção de João Café Filho nos espaços do trabalhador na cidade do Natal 1922 - 1937

The purpose of this thesis is to analyze how João Café Filho constituted a discourse of advocate of the labor movement and workers in different sociability spaces. It is intended to understand, on one hand, how political relations were established between different categories of workers and the ‘middle classes’ and, on the other hand, how places were instituted to house the meeting of these relations. It a ims to understand the insertion of Café Filho in union activities in the urban world. It demonstrates specificities of the political culture in Natal emphasizing the dispute between a city politically ruled by a still reigning rural paternalistic mentality and the rise of a new way to experience the urban conflicts which appeared. Temporally, the work is delimited between 1922 (proclaimed by Café Filho himself as the initial period of his political action) and 1937 (when he broke up with Vargas and went into exile in Argentina). The research was constituted by three main document types: several published newspapers between the decades of 1920 and 1930 in the cities of Natal, Recife, São Paulo, Porto Alegre and Rio de Janeiro; the autobiographical memoirs written by Café Filho himself and memoirs of other people who lived in his time. The main pillars that have supported the work were: the concepts of society and individuals (ELIAS, 1994; 1995), political cultures (BERSTEIN, 1998) and theater of the memory (GOMES, 2004); the sociability spaces category (CERTEAU, 1994; MALATIAN, 2001; RIOX, 1996); the biography notion (DOSSE, 2009; LORIGA, 2011). We demonstrated that Café Filho acted in some sociability spaces as: the Jornal do Norte, the Federação Regional do Trabalho and the Partido Democrático Nacional. In such spaces, Café Filho, gradually, become an important leader of workers and, at the same time, linked to national entities led to the opposition that fight against the power established in the Brazilian First Republic. In Café Filho’s interpretation, workers were individuals who needed to fight against the political structures prevailing at that time because the poor living conditions and the low representativeness of this group were caused by the way the political system in the First Republic was structured. After the 1930 Movement, the 3 de Outubro Club, the Jornal and the Labor Federation of Natal were constituted in spaces where the cafeista critical discourse about the government was changed: workers should follow the official syndicalism and defend the 1930 Movement which put Vargas in the presidency of the Republic.

La scission des fermières : dissidence et autonomie, 1937-1950

Les Cercles de Fermières font partie intégrante de ma vie familiale. Ma mère, ma soeur, ma belle-soeur, trois de mes tantes ont été membres du cercle local de Ste-Agnès-de-Dundee, dont le membership oscillait constamment entre 15 et 18 membres. Le troisième jeudi du mois était « la sortie » de ma mère. Elle affirmait détester les journées d'études, les congrès, mais en faisait toujours partie. Les Cercles de Fermières constituent une des plus anciennes associations féminines au Québec et la première à regrouper autant de femmes. En 1915, elles sont 160 ; en 1919, au premier congrès elles sont 1 047; en 1940, 27 000; en 1944, 49 000 et en comptent plus de 80 000 membres. L'histoire de ce mouvement féminin rural ne manque donc pas d'intérêt pour l'histoire des femmes. Le sujet est d'autant plus attrayant qu'il recoupe l'histoire sociale et politique du Québec ainsi que l'histoire de l’Église. Le mouvement prend naissance en 1915 sous les auspices du ministère de l’Agriculture du Québec, stratégie utilisée principalement pour contrer l'exode rural. Les évêques, qui avaient d'abord approuvé et appuyé les Cercles de Fermières, deviennent, à partir de 1940, moins favorables à l'organisation. La neutralité du mouvement, le caractère facultatif de la présence d'un aumônier, les réformes apportées par le gouvernement Godbout, entre autres le droit de vote accordé aux femmes sans oublier la peur du communisme, alertent l'épiscopat québécois. Les évêques craignent aussi pour leur autorité. À l’heure où l'épiscopat désire regrouper l'ensemble de la population québécoise selon le modèle diocésain, les Cercles de Fermières adoptent la division par districts agronomiques proposée par l'État pour fédérer ses cercles. Comme un autre mouvement rural, l'Union Catholique des cultivateurs, fondée en 1924 et parrainée par l'épiscopat québécois, est regroupé selon les diocèses, on estime que ce modèle pourrait avantageusement remplacer la division agronomique. […]